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Jonathan Edwards (jonathan + edward)
Selected AbstractsFocus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious EthicsJOURNAL OF RELIGIOUS ETHICS, Issue 2 2003Stephen A. Wilson and The Journal of Religious Ethics marks the tercentenary of Edwards's birth with the following collection of essays. In keeping with the overall mission of the journal, this tribute takes the form of historical and constructive reflection, in which diverse perspectives on Edwards's work and diverse forms of engagement with it supplement and correct one another. Our hope is that these essays will serve both to generate interest in Edwards's work among those who are unfamiliar with him, and to advance the discussion of central issues in theological and religious ethics. In this introductory essay, we will offer some reflections on Edwards's general significance for contemporary ethics, followed by a closer examination of his main texts and a brief summary of the essays collected here. [source] Jonathan Edwards and the Language of Nature: The Re-Enchantment of the World in the Age of Scientific ReasoningJOURNAL OF RELIGIOUS HISTORY, Issue 1 2002Avihu Zakai For a long time Jonathan Edwards (1703-58) was thought of more as a preacher of hellfire and revival than as a theologian, and rather as a Calvinist theologian than a philosopher of importance, and he was dismissed accordingly. Yet Edwards was more than a hellfire preacher, more than a theologian. This New England divine was one of the rare individuals anywhere to recognize and answer the challenges posed to traditional Christian belief by the emergence of new modes of thought in early modern history - the new ideas of the scientific thought and the Enlightenment. His force of mind is evident in his exposition of the poverty of mechanical philosophy, which radically transformed the traditional Christian dialectic of God's utter transcendence and divine immanence by gradually dimin-ishing divine sovereignty with respect to creation, providence, and redemption, thus leading to the disenchantment of the world. Edwards constructed a teleological and theological alternative to the prevailing mechanistic interpretation of the essential nature of reality, whose ultimate goal was the re-enchantment of the world by reconstituting the glory of God's majestic sovereignty, power, and will within the order of creation. [source] "Where Theologians Fear to Tread"MODERN THEOLOGY, Issue 1 2000Amy Plantinga Pauw This essay appeals to the practice of Baroque musical ornamentation as an analogy to the place of reflection on angels and demons in Christian theology. In ways left to the discretion of the performer, this reflection functions to enhance the main theological melody of God, Christ, human salvation, and, in particular, eschatology. Jonathan Edwards and Karl Barth are the text cases for this thesis. While Edwards' treatment of angels and Satan mutes his eschatology of glory by drawing attention to the humility and suffering of Christ, Barth's treatment underscores the sovereignty of God and Christ's victory over sin. [source] The Trinitarian Metaphysics of Jonathan Edwards and Nicolas MalebrancheTHE HEYTHROP JOURNAL, Issue 2 2002Jasper Reid This paper explores both the striking similarities and also the differences between Jonathan Edwards and Nicolas Malebranche's philosophical views on the Holy Trinity and, in particular, the ways in which they both gave important roles to specific Persons of the Trinity in the various different branches of their respective metaphysical systems,ontological, epistemological and ethical. It is shown that Edwards and Malebranche were in very close agreement on ontological questions pertaining to the Trinity, both with respect to the internal, triune nature of the divine substance (characterising the Three Persons as the divine power, as the consubstantial idea of God which was generated as He eternally reflected on Himself, and as the mutual love which proceeded between the Father and this idea), and also with respect to the various roles these Three Persons played in the creation of the world. In epistemology, Malebranche postulated an illuminating union between the mind of man and the divine Word, insisting on an absolutely direct involvement of the Second Person in all human cognition, both intellectual and sensible. On this point Edwards did differ, endorsing instead an empiricist epistemology which left no room for such a direct union with the Word. However, when it came to ethics, Edwards and Malebranche both gave the Third Person an utterly central role, postulating much the same kind of union as Malebranche alone had postulated in the epistemological case, only now between the will of man and the Holy Spirit. [source] Jonathan Edwards: America's Evangelical , By Philip F. GuraTHE HISTORIAN, Issue 2 2007Timothy D. Hall No abstract is available for this article. [source] | ||||||||||